The Prophet (peace be upon him) was a model person whose manners provided an example for us to follow in all situations. We look to him for guidance in all situations. Yet he was an ordinary person who experienced all feelings. Nothing distinguished him from other people, apart from his consistency in following the divine guidance that was revealed to him by God. This means that he was subject to all emotions that people experience in different situations. It is important to ask whether the Prophet got angry on occasions? If so, what were the things that made him angry? How did he behave when angry?
Anger is a difficult emotion as it beclouds a person’s thinking. If anger is acute, then the angry person could easily do things that he would live to regret. Hence, the Prophet warned against anger and considered self-control one of the more important qualities of a good believer. One of his statements on the subject says: “The mark of a strong person is not overpowering opponents in wrestling; a truly strong person is one who controls himself when angry.” Indeed controlling oneself when angry so that one does not lose sight of the meaning of one’s words or the effect of one’s action requires far more strength than a physical fight, even though one’s opponent may put up a strong fight.
Since the Prophet was the example God wants us to follow, it is pertinent to ask how anger affected him. The first thing we learn on this point when we study the Prophet’s character is that the he never allowed anger to affect him on any personal matter. He had many opponents among the unbelievers, and they tried hard to do all sorts of things against him, but he never showed the weakness of anger on any personal matter.
But things were different in religious matters. Should any restriction imposed by God be breached the Prophet’s anger was seen in his face, and he acted promptly to redress the situation. Reports on several incidents that caused the Prophet to be angry suggest that he could be angered by an action of transgression, but he never lost control of himself. Anger could be seen in his face, affecting him physically, but he would remain in control. Let us look at some of these situations.
Aishah reports: “When God’s Messenger, (peace be upon him), gave instructions to his companions, he would only ask them to do what they could easily cope with. Some of them said to him: ‘We are unlike you, Messenger of God! God has forgiven you all your sins, past and future.’ He was so angry that his face showed his anger. He then said: ‘I am the most God-fearing person among you, and the one who knows Him best.’” (Related by Al-Bukhari and Ahmad).
The report does not indicate what was the point at issue on this occasion. We have to look at other reports in order to find out. However, we can gauge from such additional reports and how they confirm what this Hadith mentions that some of the Prophet’s companions felt that they needed to spend much more time in worship than what the Prophet indicated. This is clear in the comparison they drew and their saying that the Prophet did not have to pray for forgiveness, since his forgiveness has already been granted by God. Thus we understand that they wanted to go beyond what he suggested to them, or what he himself practiced.
The Prophet’s reply reminded them that he was the most God-fearing and the one who knew God best. He was fully aware of what would earn God’s pleasure and bring His forgiveness. It behooved them well to listen to his advice and act on his recommendation. Nothing proved their sincerity better than their obedience of the Prophet and acting on his advice.
Abdullah ibn Amr mentions that he once went to the Prophet near midday when it was very hot. Two people were in dispute about a particular verse of the Qur’an. The Prophet overheard them and he came out with anger clear in his face. He then said to us: “Communities before you were destroyed as a result of their being in dispute over their scriptures.” (Related by Muslim and Ahmad). A different version of this Hadith mentions that the Prophet said to those people: “Read the Qur’an as long as your hearts are in agreement over it. Should you be in dispute, disperse.”
The destruction the Prophet mentions in this Hadith is that which results from differences about faith that lead to deviation and disbelief. This may start as an argument, and then as the disputants try to support their respective views, they stretch certain points or seek outlandish interpretations, or import arguments from other religions. These may not be compatible with the concept of God’s oneness that is the central issue in all divine religions. Thus, their efforts could lead them to disbelief that would incur God’s punishment.
It has to be explained though that the disputes this Hadith warns against are those concerning what is unacceptable from the Islamic point of view, such as a dispute over the Qur’an itself or over a meaning or concept that is at variance with Islamic faith, or over something that leads to a quarrel or division within the Muslim community. As for differences of opinion on how a Qur’anic verse dealing with matters of detail should be interpreted, these are perfectly acceptable. Indeed, such discussions are encouraged, and when people differ, their differences are seen as an aspect of God’s grace, because they mean that different approaches or practices are acceptable to Him. All Muslim generations and scholars, beginning with the Prophet’s companions, are in full agreement on this point. This is also seen in practice, where followers of different schools of Fiqh, or Islamic law join together in the same prayer, led by one of them. No one imagines that such differences could affect the unity of the Muslim community.
